I’m really happy to be wrapping up a long article, and probably a zine, about Lynn Hope (Al Hajj Abdullah Rasheed Ahmad), a man whose story — which, inexplicably, the world has for the most part forgotten — I sincerely believe everyone needs to know. I’ll share the whole thing later, once it’s done. But for now, here’s a quick preview:
Lynn Hope was one of the “screamers,” the wild r&b saxophone honkers whose horns helped beget rock and roll. He strode up and down bar tops blowing his horn, bent over backwards and wailed, jumped from the bandstand and paraded through his crowd, worked each room he played until it was ready to explode.
He was also, in the late 1940s into the ‘50s, one of black America’s most prominent Muslims. He twice pilgrimaged to Mecca and traveled all over the Middle East, led prayers at a Philadelphia mosque, taught classes on the Koran and the Arabic language, and he brought hundreds of new converts to the faith. Fans and the media loved his jeweled turbans and his long Egyptian robes, embracing the exotic novelty of his performance and persona. But when Hope spoke out against American racism he found himself the subject of smears, blacklisted from the clubs where he’d once been a star. In the 1960s, Hope suffered a series of setbacks — personal, financial, and political — and he struggled to stay relevant in a shifting cultural and musical landscape. By the end of the decade, he had faded into obscurity.
The story would be remarkable enough if it ended there, with Hope’s disappearance from the public eye. But Hope’s records resurfaced in Jamaica, where they became touchstones of the emerging sound system culture and served as an important influence in the development of ska. Hope cropped up, too, in the fiction of Amiri Baraka, whose short story “The Screamers” cast the musician and his horn as catalysts for a new, ecstatic enactment of freedom and community. Hope himself, as Al Hajj Abdullah Rasheed Ahmad, lived quietly into the 1990s, immersing himself in his family and his faith, never returning to the public stage.
Lynn Hope, incidentally, came from Birmingham, Alabama, and he first learned music from this town’s legendary “Maker of Musicians,” the bandleader and teacher Fess Whatley, whose classroom launched the careers of many scores of jazz players. Hope’s story is loaded with fascinating details and unexpected turns — and, of course, it comes with a great soundtrack. Check out Hope’s smoldering take on “Summertime”:
Incidentally, I’m still seeking more information about Hope’s / Ahmad’s family life, his role in the Philadelphia-area Muslim community, and his life in general from the late ’60s to his death in 1993. If any readers of this post have first-hand knowledge of these topics, I would love very much to hear from you — please send me an email at firstname.lastname@example.org. I’m sincerely grateful for any details that can help flesh out a detailed, rounded, and accurate portrait of this important, overlooked figure.
Back in April, I started drawing on a big, empty cardboard box, and I promised to share the results here as they unfolded, posting occasional updates until I could share the fully finished outcome. (Here’s the original post, where you can see where I started and read my reasons for posting the progress.) There haven’t been any updates since then, because for about two months I didn’t touch the box again. So it goes.
For better and/or worse, this is the way I do tend to operate: it’s usually the way I draw pictures, and the way I write. I get two-thirds or three-quarters the way through something and then get stuck and put it aside — sometimes for a few years at a time. If I’m lucky, I’ll eventually come back to whatever it is and finish it. There’s something worthwhile, of course, in letting things gestate or simmer, but on the whole I wish I had the discipline to push things through to their end more quickly. Ah, well. I guess we all do the best we can, however we can.
One reason progress is slow is that I always take up and get distracted by other projects in the meantime — so, to show how this one box has evolved, here’s, first, a bit of what’s been evolving alongside and taking me away from my original box. For a couple of upcoming radio shows I decided to make a couple of unusually large radio advertisements, also on cardboard, which will appear around town over the next couple of weeks. Next week on the radio I’ll be spotlighting Leadbelly’s last sessions, from 1948; a week after that, I’ll be playing Woody Guthrie’s Library of Congress recordings, from 1940. So, while listening to all those recordings, trying to narrow down the playlists, I made these:
Meanwhile, I’ve begun a larger project I’m calling my “Book of Ancestors”: a series of tributes to various change-makers, icons, and half-forgotten heroes from my home state of Alabama, all made up out of historic photos, handwritten text, and stately thrift-store frames. There will be more than a hundred of these when I’m done; so far I’ve got a good dozen or so. There’s an entire sub-section-in-progress featuring the women of the Montgomery Bus Boycott. For example, Irene West:
Poor Glory! She lives in a house full of cardboard boxes, half-covered in Sharpie drawings, stacked against the walls alongside piles of clunky brown thrift-store frames. Her patience and encouragement are remarkable. I am lucky.
But back to the real point of this post: last weekend I did at last make some progress on my box, X-acto knifing it into its separate segments and adding some color and words — and a little birdie (there are so many little birds in Roscoe Holcomb songs!) and some star stickers like you used to get in second or third grade. I think Peetie Wheatstraw is probably as done as he’ll get; there’s a little text left to add to Roscoe Holcomb, but I went ahead and put him aside for now. Los Pinguinos del Norte are still where I left them last, with half a Pinguino and 3.5 Pinguinos to go. So, wish me luck and stay tuned.
While working on all these pieces of cardboard, I came upon a great little article in the Sunday New York Times: “Thinking About the Box,” a tribute to the endless potentials of the cardboard box. The author, Alexandra Lange (whose book, The Design of Childhood: How the Material World Shapes IndependentKids,came out earlier this month) begins by citing several recent high-profile appropriations of the good old cardboard box — by the likes of Google, Wal-Mart, and Nintendo. Lange explains cardboard’s enduring appeal like this: “These 21st-century storytellers turned to cardboard,” she writes, “for the same reasons that children have long preferred the box to the toy that came in it: cardboard is light and strong, easy to put up, quick to come down and, perhaps most important, inexpensive enough for experimenting. Cardboard constructions can be crushed, painted, recycled and stuck back together. Cardboard furniture can be adjusted as children grow, and cardboard creations become more sophisticated as children gain skills: It is as malleable as the body and mind.” To all that I say only amen. Lange goes on to explain how the cardboard box became a fixture in the imagination of the American child, “an avatar of inspiration, no charging required.” It’s a short read well worth your while:
Of course, as an art supply cardboard also has these obvious benefits: there’s plenty of it to be found, for free, and you can mess around with and draw on it without creating more waste in the world. In short, you have nothing to lose. My friend Lillis Taylor, one of my favorite artists (please check out her March Quilts project and her non-profit sew-op, Bib & Tucker), likes to quote these lines from Howard Finster, and his words seem relevant here — and relevant, really, to anyone interested in making new things out of old things:
“I took the pieces you threw away
And put them together by night and day Washed by rain and dried by sun A million pieces all in one.”
And that, too, reminds me of this: how just this week an unexpected email from a stranger brought me happily back to an old friend, Ernest Mostella, who used to carve these extraordinary homemade fiddles out of chunks of longleaf pine. He was in his nineties when I met him some twenty years ago, and he whittled the pieces down with a chainsaw, pieced it all together with carpenter’s glue (sometimes he made his own glue out of sawdust and egg yolks), and strung it up with thick, ropey twine. I’m reminded I need to pick up a project I started, all those years ago, to document his fiddles and his voice and his story, and I look forward to digging back into it all very soon. As usual (see above), I got distracted, but this too will get done.
Finally, also, while I’m at it, this: I’m so happy to have stumbled at last upon #drawgandhi, a practice in progress by Birmingham’s own Glenny Brock. You should check it out on Instagram, and see Glenny’s talk, “What I Learned By Drawing Gandhi.”
That’s all for now, friends. Everybody, go make something.
P. S. If you like this sort of thing, you can support the endeavor by doing any of the following: follow this blog by signing up on the righthand side of this page (you’ll get about 2 posts a month in your email inbox); follow @lostchildradio on Instagram; or “like” my book and/or radio show on Facebook. You can purchase my book with Alabama jazzman “Doc” Adams online or at your local bookstore. Heartfelt thanks, sincerely, for any / all of the above.
In a lot of ways, the school year that’s wrapping up now has been an especially frustrating one. But several moments this week have reminded me of what I like most about this job. For what it’s worth:
1. My first period Creative Writing students have been writing some extraordinary, inspiring words lately–and a group of them have started performing their poetry out loud in some really powerful ways. We’ve snuck off for the last couple of weeks to a little room off the back of the library, and while nobody else is looking they’ve been doing the most amazing things.
2. The same group has been goofily experimenting with various approaches to reading other people’s poetry out loud. The goal has been to get us thinking about the limitless ways in which our voices and our bodies can interact with the spoken word–whether enhancing, complicating, or undercutting the meaning of a text. Earlier this week we were seated around a big glass-topped conference table, and one student walked across the top of it in his socks while reading Lawrence Ferlinghetti’s “Constantly Risking Absurdity.” I was surprised how much this very literal approach to the poem–in which a poet is compared to an acrobat–actually managed to reshape my experience of Ferlinghetti’s words, which I’ve read many times. Lines like “…whenever he performs / above the heads / of his audience…” feel different when the poet is actually performing above the heads of his audience; the same goes for “balancing on eyebeams” and “paces his way / to the other side”–and all the other lines. And then there was this: we were all a little terrified the whole time that the table would break. Both the performer and the audience were physically engaged in a way I hadn’t expected: just as if they were watching a tightrope walker or acrobat, students around the table were holding their breath or clenching their teeth until the poem was over. Some where leaning in; others were leaning out. It was pretty special.
Luckily the table did not break.
3. Same class: a group of students read Charles Bukowski’s “The Laughing Heart” as if they were reading it to their dogs–in those funny, high-pitched voices people use just for addressing their pets. There is something hilarious about “You can’t beat death / but you can beat death in life, sometimes” when it’s read in a “You’re a good boy, yes you are” voice. (If you don’t believe me, try it.)
4. Another student read “The Laughing Heart” as if he was being slapped in the face with every word. And then, a second time, as if he was being tickled.
5. Two students read an excerpt from Green Eggs and Ham with such genuine drama that the class demanded they finish the rest of the book, so we’d know how it turned out.
6. Meanwhile, in my twelfth grade English class, we had some leeway in the end of our year, so I decided for the first time to throw The Catcher in the Rye into the mix. The first large chunk of it was due today. Luckily, the students are into it so far, and it’s a very refreshing change of pace from everything else that class has read this year. I know there are a lot of people out there who don’t like this book–or think it’s overrated, or whatever–but I don’t need to hear it. (My students are welcome to tell me they don’t like it–I just don’t want a bunch of haters chiming in in the comments below.) I liked the book fine when I first read it in high school, but it didn’t do a whole lot for me. I remember the wisdom was that if you’re going to read this book, you need to read it while you’re still in high school, because the older you get the less it will resonate. I assumed that was true, and like I said I liked it just fine, even if it didn’t change my life or anything. A few years ago I read this book for the first time as an adult, and I discovered how wrong this wisdom was; it meant much more to me then than it had meant the first time. And now that I’ve read it a couple times more I absolutely, wholeheartedly adore it. Reading a few chapters before school today made my morning. That kid breaks my heart in the most beautiful ways. He really does.
7. Then there was this. In my eleventh grade class today, a kid pointed out a disturbing trend: “In every book we’ve read this year, a woman gets slapped.” We all stopped and thought about it. Desdemona had just been slapped by Othello. Gatsby’s Tom Buchanan slaps his mistress Myrtle (really, he smashes her nose with his open palm). Tea Cake slaps Janie (and her previous husband is also abusive). No women get slapped in Of Mice and Men, but one does get shaken to death. And she’s the only woman in the book, and we never even know her name.
I’m not sure what to do about all this, but it surely doesn’t sit well. There’s no question, for starters, that we need to be teaching more women’s voices in our English classrooms, and that a wider range of voices brings in a wider range of experiences. I know that some schools have done better than others at opening up their curricula, but most places I think this is (still) a slow work in progress. As for this theme of literary slaps: if handled well, it can certainly (but doesn’t necessarily) generate some useful discussion about domestic violence, or about the portrayal of women in the “canon” that still shapes so much of what’s taught. I’ve tried to facilitate some good talks along these lines this year, with varying results. But I don’t think those conversations go far enough in counterbalancing a year’s worth of slapping. The worst slap of them all, by the way–because its author, unlike the others, seems so okay with it–is the one Janie receives from Tea Cake, the love of her life, in Their Eyes Were Watching God. Of all these slapping scenes, this is the only one that was written by a woman. It’s an uncomfortable acceptance of violence near the end of a beautiful book that’s (on most of its pages) empowering and ahead of its time.
But here’s the part that made me happy: a student noticed the trend and pointed it out today, and got the room all worked up about it before the bell.
So all in all, it was a good day.
A P. S.: on teenagers, adults, guns, protests, Greek tragedy, and learning to listen…
Speaking of favorite moments in the classroom, a definite highlight of my year–albeit a heavy one–was the series of conversations some of my classes had about gun violence, student walk-outs, and other issues sparked by the Parkland shootings. I won’t go into all that here now, but feel free to ask me about it if you see me around.
What I do want to say here is not political. I don’t especially care what you think about guns. But I do care what you think about teenagers.
I’ve heard and seen so many adults in the last couple of months, especially on social media, bashing student protesters–mostly bashing those Stoneman Douglas kids–for taking a stance on guns. A popular punchline to a hundred memes suggests that “the same kids” who were eating Tide Pods a few weeks ago are demanding gun control this week. Ha, ha: it’s a dumb generation, goes the joke. I was recently sent–because it was supposed to be inspiring–a viral “open letter” in which a retired schoolteacher somewhere in America patiently explains to the kids of today exactly why they’re wrong. (“This is not a tweet or a text,” the letter begins, thinking condescension an effective way to make teenagers listen. “It’s called a letter; lengthy and substantial. Do you really want to make a difference? … First of all, put down your stupid phone…”) A whole lot of people, meanwhile, have been pointing out that teenagers are too emotional or too uninformed to participate in an important national conversation. Some have claimed that teenagers, unable to think for themselves, have just become pawns in the schemes of liberals or the media, whose opinions they’re brainlessly parroting. The worst extreme of all this, of course, is the sad bunch adults who have publicly attacked these young people in Florida or have cooked up conspiracy theories about those students’ true identities. It’s reprehensible stuff. But even the more benign, apparently well-intentioned forms of this teenager bashing–that open letter, for example–make me furious.
All I want to say is this. If you consider yourself an adult, please: go ahead and think what you’re going to think about guns. But don’t discount or discredit the young people. For the love of God, don’t bully them, and don’t use them as punchlines.
I’d ask you, even, to listen to them. And learn from them, and with them.
Before we started The Catcher in the Rye, my seniors were reading Antigone, an ancient Greek drama and the third installment in Sophocles’s Oedipus trilogy. My favorite character in that play has always been Haimon, the son of the bull-headed king Kreon. This year Haimon’s words seemed more timely than ever. He’s trying to convince his dad to listen to reason, but his dad is incapable of listening to anything or anyone, let alone his own son–a kid.
“Men our age, learn from him?” Kreon sneers. But what if, says Haimon, “I happen to be right? Suppose I am young. Don’t look at my age, look at what I do.”
That’s my favorite line in that play. I live in Birmingham, after all, and kids in this town have been known, before, to change the world.
But if you still don’t believe that the kids have something to say–some things we haven’t thought to say, ourselves, and some things we all need to hear–then please: come listen in on my first period class sometime. They will get you straight.
One more P. S.: recommended reading, listening, and viewing…
Before I sign off, a few recommendations relevant to this post:
A week ago today I got a copy of the wonderful book Syllabusby the great Lynda Barry. For the last seven days it has made my world brighter. I recommend it to anyone whose life could use some creative inspiration.
And speaking of creativity and (see above) of Lawrence Ferlinghetti–as another source of perpetual inspiration I will always recommend Ferlinghetti’s book Poetry as Insurgent Art, which he published at age 88, and which is small enough to fit in your pocket.
(Near our school, by the way, there’s a walking/running path that goes through the woods, and there’s this empty little one-room house just off the path. I heard from some students several years ago that they snuck into the house and the words to this poem were written on the wall.)
And speaking of how young people in Birmingham changed the world, here is a 40-minute film I show every year to my students, Mighty Times: The Children’s March. Every year it knocks me out. Every person should watch it. If you’re an educator, you can contact the Southern Poverty Law Center for a free copy and teaching materials (or just watch it at the Youtube link above).
One Saturday last April my radio show was visited by a troupe of Girl Scouts; they were working on their music badges, and one of the moms (my friend Marnie) asked me to talk to them about radio and share a little music history. I decided to focus on some of the Alabama music that I play on the show, and as a kind of handout I made them a little zine they could take home: “The Girl Scouts’ Guide to Alabama Music Heroes, Volume 1.”
The girls and their moms and a few dads came, and we talked about Alabama music and zines and radio. I recorded them singing a couple of songs, one of which I played over the airwaves a week later. “Make new friends,” the girls sang, “but keep the old, one is silver and the other’s gold.” After the show, the troupe went on to make new friends at Seasick Records for Record Store Day, in further pursuit of their music badges.
Originally there only existed about a dozen copies of the zine, and each was the property of a Girl Scout. But last month, for the opening of an art / history / photo show I put together at Crestwood Coffee, I decided to make some more copies for the general public, giving the zine its worldwide, non-Scout debut. If you want one, you can pick up a copy at the coffeeshop or at The Jaybird in Birmingham, or you can email me for one (email@example.com). They’re $3 each (plus shipping), or just $1 for Girl Scouts.
The show on the coffeeshop walls, both its content and design, was actually inspired by the original Girl Scout zine. “What is the Soul of Man?: The Roots of Alabama Music” highlights many of the state’s music heroes and traditions, with historic photos and original text. Included are more than a few forgotten heroes a handful of legends, all of whom made substantial marks on their musical communities and culture. It’s a history that incorporates jazz pioneers, old-time fiddlers, blues women, country brother duets, civil rights foot soldiers, rural singers, rock-and-roll harbingers, and more. The show is only up for another couple of days, through Tuesday, March 6, so I invite you to come out to the coffeeshop before it closes and check it out.
After I take this down I think I’ll continue expanding it for some other location. There are a few segments I meant to get to before it went up, but never did — Muscle Shoals soul, Sacred Harp singing, Gennett Records’ 1927 Birmingham sessions, and so on — so hopefully there’ll be more to come, somewhere down the line.
In the meantime, come check out the current installation while you can. Hopefully you’ll find some history there that’s news to you.
I’ve been working on this one book for the last few years, and most of the time it seems like it’s never going to end. Some chapters and sentences have undergone ten and twenty and almost certainly thirty drafts, and when I reread them for the hundred-and-fiftieth time all I see is “All work and no play makes Jack a dull boy.” I imagine a curious Glory leafing through the huge stacks of pages that are scattered around our house and discovering with horror the same familiar text repeated ad infinitum. (Don’t worry, The Shining analogy ends there, but it’s enough already to be terrible: the discovery that our hero has long forgotten how to write anything at all, has lost his mind in the process, and has spent all this damn time doing nothing — all of that is horror enough.)
Much to most of the book exists by now in draft form, but I’ve put off writing the intro(!) all this time, painfully aware that I don’t have a book — and can’t sell a book, either — until I have a beginning.
And then today, when I least expected it, a breakthrough!
I don’t want to give too much of it away: but the first two paragraphs of this thing will take place in Tuxedo Junction, Alabama, in the summer of 1985. And the next two paragraphs will take place at — of all places — Birmingham’s The Nick, in the summer of 1988.
After that, and a few more introductory remarks, the book proceeds as planned all along: rewinding to the close of the 19th century and proceeding forward to the close of the 20th.
The new opening scenes make explicit, too, the most essential of the book’s themes: more even than music or race or Birmingham or education or segregation or jazz or any other thing that this book is also about, it’s above all a book about home: about what “home” means, and doesn’t mean, and might mean.
I couldn’t be happier to have finally found my beginning.
Last September, Lloyd Bricken, Lillis Taylor, and Glory and I opened up this little space in Birmingham called The Jaybird. We’ve got books and zines for sale, and we’re also the home of the Alabama Zine Library, a reading room and archive of independent, DIY, handmade publications. We have live music once a month, and an art opening every other month. This whole thing is a community-driven, homegrown creative experiment not intended for profit. We don’t intend to be here forever, but we’ve promised at least 12 months of programs and gatherings and are doing are best to facilitate a series of beautiful, warm, and inspiring moments. So far, so good.
A couple of weeks ago, we opened our third art installation, and it’s been a great pleasure to spotlight the work of two local artists, Elnora Spencer and Roger Stephenson. It’s a visual exhibit that’s deeply steeped in music, especially in the blues: Roger’s photography offers portraits of blues and jazz musicians in performance, and Elnora–who is best known for her own sensational, soulful singing–invests her painting with the same depth of feeling, rhythm, and passion that’s at the heart of her music. This Friday, February 9, Elnora will be the featured performer on our stage, and we can’t wait for her to fill our little room with her giant voice, surrounded by her own artwork and Roger’s intimate musical portraits.
If you live in Birmingham, I hope you’ll come see this art show–and Friday night’s performance would be the ideal time to come check it out. We’re also open every Saturday from 11 to 4, which gives visitors a good chance to get up close to the art; this show will be on our wall until sometime mid-to-late March. And for Elnora’s upcoming concert, we’re adding to the walls a good bunch of brand new paintings and drawings not included at our opening. On the blog today, I’m posting a bit of information about the installation, but most of all I hope you’ll come check it out in person.
Roger Stephenson is a freelance photographer specializing in performer and performance photography. He is an official photographer for the Blues Foundation’s Blues Music Awards and International Blues Challenge and is a contributing photographer for Living Blues Magazine. His photos have been featured in numerous publications across the world and have appeared on musicians’ websites, album covers, and concert posters. You can find more of his work at www.rogerstephensonphotography.com.
Stephenson’s distinctive eye celebrates the soul of the blues, the buoyancy of jazz, and the intimacy and energy of live performance. His subjects include both legendary performers and the unheralded masters of the blues and jazz traditions. Among the portraits in this show you’ll find the faces of many of Alabama’s own homegrown musicians, from jazz legends Dr. Frank Adams and Cleve Eaton to blues hero Willie King—and you’ll encounter such iconic musical landmarks as Gip’s Place and Freedom Creek. There are even a couple of recent images taken here at The Jaybird—and a portrait of this show’s other featured artist, Elnora Spencer.
“Dr. Burt,” by Roger Stephenson
“Elnora Spencer,” by Roger Stephenson
Stephenson calls this series “Listen, Can You Hear the Music?” and he hopes the images will appeal to the ear as much as the eye. “I feel my photograph achieves its objective,” he explains, “if you feel you are there at the venue with the musician.” If you can hear the music, he says, the image has done its job.
Elnora Spencer paints the world as she sees it. Her paintings and sketches range from the autobiographical to the mystical, from the humorous to the profound. “My paintings,” she says, “are my view of the world—they show the good that I see in the world. Some of it’s what I want the world to be, my view on the way the world should work.” Many of Spencer’s paintings come to her in dreams. “I put the visions I see in my head into the painting, and it makes me feel better. Sometimes I feel like I’m in that world while I’m painting.” All in all, Spencer hopes to capture in her art what she calls the mystery of life: that mix of good and evil, of highs and lows and striving and dreaming that makes up our time on this earth. One of her key themes is that anything can change in the blink of an eye. And throughout her work there are angels, the protective spirits that look out for and watch over us. Through all of life’s ups and downs, she says, “the angels are always there.”
“The Soul,” by Elnora Spencer
“Heavenly Music,” by Elnora Spencer
It’s no surprise that there is a musical quality to many of Elnora Spencer’s paintings. In addition to her work as a visual artist, Spencer is best known as a dynamic and beloved blues, soul, and jazz vocalist. She’s worked with and opened for many blues icons—B. B. King, Bobby Blue Bland, Koko Taylor, and others—and she’s long been a mainstay of the Birmingham scene, routinely bringing down the house with her own powerhouse vocals. She will be performing at The Jaybird on Friday, February 9—a night we can guarantee you don’t want to miss. Here’s a little preview–video recorded last year during a series of engagements in Argentina.
Once again, we’re grateful to get to work with these artists, and we’re grateful too to everyone who’s come out already to check out the installation. We hope to see you soon at The Jaybird.
This weekend marks the five-year anniversary of the publication of my book with the great, much-beloved Alabama jazz hero, Dr. Frank Adams: a master performer, educator, family man, community icon, storyteller, and history-keeper known to many around here as “Doc.” Our book — Doc: The Story of a Birmingham Jazz Man— tells Frank Adams’s story in his own words, drawing from more than two years of weekly interviews.
To celebrate the anniversary of the book’s publication, I’ve uploaded the first few minutes of the first interview I conducted with Doc, from July of 2009 (in the recording below, I attribute this interview to 2002, not catching my verbal typo). At the time, I thought I’d write an article about Doc and about the history of Birmingham jazz community. Most of all I wanted to preserve some of this man’s remarkable story and storytelling for posterity; beyond my vague ideas for an article I didn’t have much of a plan. But this interview turned into many more interviews, which turned in turn into our book — and eight(!!) years later, I’m still very hard at work on the book that’s grown out of that one, a history of jazz in Birmingham, and of Birmingham in jazz.
Doc died two years after the publication of this book — three years ago this month. It’s a joy to hear his voice again in this recording. I remember vividly the day of this interview, sitting across from Doc in his office, engrossed in his stories and his spirit. I had no idea that we’d record ninety-something more of these interviews, no idea that this recording would become the opening pages of our book. I certainly did not anticipate the friendship and collaboration that would grow out of this first session. For that friendship, above all, I’ll be eternally grateful.
When the book was finished, Doc constantly instructed me: “Keep the book in front of people.” He believed, and I believe, that it told an important story — a story about more than jazz, and more than Birmingham — and a story that ought to be widely shared. He didn’t want it collecting dust on book shelves but wanted it to pass through as many hands as it could. So I’ll remind you on its anniversary that’s it’s still available from Amazon — and right now available at the best price I’ve seen on it yet. Maybe your library has it, or maybe you can get your library to get it. If you’re in Birmingham, we’ve got it for sale at our new store, The Jaybird. However you get your hands around it, I hope you’ll spend some time with this book and with Doc.
Meanwhile, here’s how this whole thing started: Dr. Frank Adams sitting in his office, age 81, talking about his father and his brother and his mother, and about his first musical performance — a brothers’ duet of “The Old Rugged Cross,” performed for the congregation of Birmingham’s Metropolitan A. M. E. Zion Church.
Today, May 22, marks the 103rd anniversary of Sun Ra’s arrival to earth.
Sun Ra never spoke of birthdays, and he never claimed Birmingham as a birthplace. He arrived in Birmingham from outer space, he said, on May 22, 1914.
I’ve spent a lot of the last decade researching and writing about Sun Ra. I’m especially interested in his Birmingham roots, and in the way the city helped shape his music and persona. My book in progress, a history of Birmingham jazz, goes pretty far into all this, expanding on some of what I’ve written and released in various forms and forums so far. For now, for today’s anniversary, I thought I’d share or re-share the following:
+ excerpts from my book Doc, with Frank “Doc” Adams
+ brief footage of Doc Adams playing tribute to Sun Ra at Birmingham’s Bottletree Café
+ links to my series on Sun Ra’s Birmingham roots, published in the newsweekly Weld on the occasion of Sun Ra’s centennial
+ my radio interview with Robert Mugge, director of the landmark documentary film, SUN RA: A JOYFUL NOISE
+ promotional materials for a series of Sun Ra Celebrations I hosted at the Alabama Jazz Hall of Fame
+ and a few other odds and ends
First, an excerpt from Doc: The Story of a Birmingham Jazz Man, my book with the late & beloved Dr. Frank Adams (University of Alabama Press, 2012). Doc played in Sun Ra’s (Sonny Blount’s) early Birmingham band, back in the 1940s, and a chapter of our book together—Chapter Five, “Outer Space”—deals with those days. In the two quick excerpts here, Doc describes a few impressions of the bandleader:
Sun Ra lived across the street from the old Terminal Station in this rickety, raggedy house: I mean, it was terrible. But when you got in there, he was so full of what he was doing. He really believed in this outer space thing, and he talked about it all the time. He would say this was this and this was that, and he rehearsed, rehearsed, rehearsed, till his band was just a jewel—I mean, it was just a jewel—and he had people in his band that weren’t great readers of music, but they could catch on quick. They had this complete musicianship about them.
I first heard, like most people in Birmingham, that there was this weird guy—there was always some talk about this fellow that lived near the Terminal Station, in this old, broken-down house. That’s back in the early thirties, my elementary school days. Nobody would say he was crazy, he just had a reputation for being different. In certain neighborhoods they knew he had a tremendous band, and he was a bandleader that nobody knew where he came from. He was just there.
In those days he was called Herman Blount, or “Sonny”: Sonny Blount. And you just couldn’t figure him out. Did he have a mother, or did he have a brother? Everything was a mystery about him. And we never heard of him eating any food—he survived on grapefruit. He would go to Mr. Forbes’ music store, the biggest music store in town, and look through all the new music that would come out. He would probably be eating on a grapefruit, and he’d take his pen out and a piece of manuscript paper and copy the music. He’d stand there for maybe an hour, and drip grapefruit juice on the music and write it out in hand—he never would buy the music. People would be standing back, waiting to be waited on, and, no, he wouldn’t move. Mr. Forbes would stand and watch him. When he finally got his music, he would say “Thank you” to the wall or something, and go on out. And everybody understood that.
You would say, because it’s segregation and everything, “Why don’t they stop you from going in the store?”
He’d say, “They like me.”
“Why would they like you, when you’re messing everything up?”
“They understand. That I’m a power. And really,” he said, “we are friends.”
He thought about white people that way. He said, “They are my brothers. They are my brothers, but some of them don’t know it yet.”
Blount’s band was real unique. Everybody in there couldn’t read music real well, but he could put them together: I admire Sonny for being able to mold his musicians together to do things that he did. His orchestra would consist of maybe three trombones or five, it didn’t make any difference—he wanted to know how you sounded and how you sounded, and all that kind of thing. If two bass players showed up, they were both on the job: he’d have two. Some of the musicians might have complained, because they’d have to split the money more ways, but Sonny wanted to hear what each one of them could do: how it all sounded together.
As I said, he lived in this rickety old house, and his whole world was in that place. It was a wooden frame building. As far as we got, and anybody got, was the front room, and that was where he had his bed and where he rehearsed. I think he took his meals in there. We understand that he had a sister or somebody, but nobody ever saw anybody there in the house. He would always be there, and he had these records stacked about five feet off the ground, these  records and all of those kinds of things, and he had his piano in there. I remember that the hallway was about to fall in—you could step down in a hole or something if you weren’t careful—and the furniture was in shoddy shape.
Always it was very crowded. I remember that whenever we had a singer, after he set the drums up, the singer would have to be out in the hallway, and he would call that person in whenever they would do a vocal number. The saxophones would be up against the wall over here, and the trumpets would be somewhere back in there. But you didn’t think about it. There was never any talk about anything but the music. He had a wire tape recorder, and he had a shortwave radio—I don’t know how he got it—and he could get music out of New York, like from the Savoy. He would have all these wild players on there like Don Stovall or something, man. They were playing bop before bop was even heard about! He’d listen at night to that, and he’d play that back for you. It was the craziest music, but he would say, “That man’s not crazy. You just aren’t able to understand it yet. He’s trying to tell you something, but you don’t know what to do. He’s just trying to tell you he’s free—okay? So listen at it.” And if you listened long enough, you’d get it.
He would say he came from outer space—and, “I was born with x-ray ears; I can hear all these things you humans can’t hear yet.”
Next, here’s a brief clip of Doc Adams at Spaceship Saturn’s tribute to Sun Ra at Birmingham’s Bottletree Cafe in 2013. Doc spoke briefly about his time with Sun Ra, then played the strangest solo set I ever heard him play. Finally he was joined onstage by SI Reasoning, LaDonna Smith, and Davey Williams, all seen here. Doc was utterly enchanted by the Bottletree that night.
Next, from 2014, my four-part series on Sun Ra’s Birmingham roots. “The Magic Citizen” was published in the local weekly Weld and is still available online at the links below.
This project developed out of my work with Doc Adams, and anticipates the book I’m working on now. One of the greatest thrills of writing this new book—which I swear is getting close to finished—is the chance to expand on this story and uncover important pieces of Sun Ra’s early years. So stay tuned.
From 2012 to 2014 I organized, with the Alabama Jazz Hall of Fame, an annual Sun Ra Celebration. The events were a mix of film, poetry, reminiscence, and live music. In 2013 we showed the great film, SUN RA: A JOYFUL NOISE, and I had the opportunity to interview the filmmaker, Robert Mugge, on my radio show, The Lost Child. Mugge gave a gracious, funny, and eye-opening interview, which I still remember very fondly. This episode of The Lost Child includes, besides our interview, a few short audio excerpts from the film, plus excerpts from Sun Ra’s 1988 show at Birmingham’s The Nick.
+ Backing up: as a teenager, Sonny Blount played in the Ethel Harper orchestra. Harper was a teacher at Birmingham’s Industrial High School; when she left Birmingham to pursue her own career in entertainment, Sonny Blount took over the band. Recently on this blog I sought to shed some light on Ethel Harper’s story, drawing from her papers at the Morristown, New Jersey, library, and other sources. You can read part one of that story here.
+ And here’s a couple of intriguing newspaper advertisements from Sonny Blount’s Birmingham years:
Okay, that’s it for now. But also this: as I compile these links I’m happily and heartily reminded of the many friends, artists, scholars, fans, concert-goers, filmmakers, musicians, writers, bootleggers, and others who’ve contributed a great deal to my own ongoing understanding of Sun Ra, his music, his mythos, and his bio. Thanks to one and all.
See you around.
Outer space is a pleasant place A place that’s really free There’s no limit to the things that you can do There’s no limit to the things that you can be Your thought is real And your life is worthwhile
Tonight I’m donating a drawing apiece to two auctions going on around town, both of them for very good causes.
At TrimTab Brewing Company from 6 to 9 there’s a Beer Tasting and Silent Auction Benefiting the Public Interest Institute. This institute sends UA law students on summer internships with nonprofits and government orgs committed to social justice and the public good; tonight’s fundraiser directly supports participating students, since the gigs are unpaid. The students are doing important and inspiring work; in the past they’ve spent their summers with groups like the Alabama Disabilities Advocacy Program, the Southern Poverty Law Center, the Alabama Appleseed Center for Law and Justice, the Environmental Protection Agency, the Department of Justice, Alabama Possible, and the Foundation for Human Rights Initiative in Kampala, Uganda. Tonight’s fundraiser is one of the many important and exciting projects spearheaded by my inspiring wife, Glory.
Since it’s a law thing, I drew some favorite legal figures:
Last night the power went out while I was drawing the next one, so I had to do it by candlelight.
I didn’t realize last night that I was mixing black and blue pens in the dark, but now I like the way the two colors came out together. “Pioneering Women of Rock and Roll” is for the Girls Rock Art Auction at Seasick Records and Crestwood Coffee tonight. Girls Rock Birmingham is a great local org. Here’s their exciting mission: “Girls Rock Birmingham helps girls build self-esteem and find their voices through unique programming that combines music education, performance and promotion; empowerment and social justice workshops; positive role models, collaboration and leadership skill building.” You can find out more at www.girlsrockbham.org.
To be sure, both events will have greater and hotter auction items than these two modest contributions. And both events will assemble great groups of people for a great good time. You might not even remember you’re supporting a good cause, just by showing up.
Finally, I must mention, too, one more incredible event, also happening tonight: an evening performance and art exhibit to benefit the Society for the Arts and Culture of South Asia, featuring Parvathy Baul—singer, painter, musician and storyteller from Bengal. That event is 7-9 at Tres Taylor’s studio in Avondale (right next to Saturn) and is bound to be an inspiring and memorable night. Call Lloyd at 205-317-8983 for more info.
Regrettably, none of us can be in three places at once. So let’s spread out tonight and each do our best to support art, social justice, education, and community in Birmingham and around the world.
I promised to deliver Part Two of my Ethel Harper story last week but for a few days got derailed. Mostly I found myself wanting to dig deeper into Harper’s story than I already had, and my research and writing kept growing. I’m grateful to the staff of the Morristown and Morris Township Library for some last minute, long-distance help in going through Ethel Harper’s papers; with their help I was able to access some pages of Harper’s autobiography which I hadn’t thought to copy on my own trip to the archive a few years ago.
Ethel Ernestine Harper was a remarkable woman in every respect, and her story certainly needs to be told. It’s a story full of surprising turns, from Sun Ra to Broadway to Aunt Jemima, from pancakes and publicity stunts to social work and racial uplift. The Jemima connection—which this post explores at some length—is a fascinating and complicated one: late in life, Harper took great pride in her identification as Jemima, even as she worked with passion as an activist and advocate for issues of civil rights. In this and in other aspects of her career, the details of Ethel Harper’s experience defied expectation and over-simple classification.
If you missed Part One—which explores her Birmingham years, her Sun Ra connection, and her “Singing Schoolteacher” debut—you can read it here.
Here, now, is Part Two.
After her Apollo debut, Ethel Harper moved from one stage to the next. She joined a traveling revue, Connie’s Hot Chocolates of ’37, performing in a vocal harmony trio, the Melody Maids; it was in this group that she discovered a passion for harmony singing, and over the next few years Ethel Harper assembled, trained, and performed in a series of vocal trios. She appeared, too, in a string of Broadway productions, beginning with 1939’s Hot Mikado—a swing reworking of the Gilbert and Sullivan operetta, starring dancer Bill “Bojangles” Robinson and an all-black cast. Later that year came Swingin’ the Dream, a similarly jazzed Midsummer Night’s Dream. It was an ambitious project with a remarkable cast: Benny Goodman wrote and directed the music; Lionel Hampton performed in the band; actress Butterfly McQueen starred as Puck; Louis Armstrong played the part of Bottom. It must have been, one historian writes, “one of the most fascinating bombs of all time”—the play was trounced by critics (it was, several said, more “nightmare” than dream) and it closed within two weeks of its opening.
Harper took the ups and downs of the stage life in stride. She continued to perform as a soloist, in harmony groups, and in lavish ensemble stage shows (the New York census in those days listed her as “singer—night club and theatre”). In 1942 came another big production, Harlem Cavalcade, an old-school vaudeville showcase produced by Ed Sullivan and one of the grand elders of Broadway’s jazz world, the composer Noble Sissle. That show introduced Harper’s most successful vocal group, the Four Ginger Snaps, who for the next five years toured the country, performed onstage and over the airwaves, entertained U. S. servicemen at dozens of benefit shows, and waxed a handful of records for the Victor label. When the group disbanded in 1947, Harper decided to seek a lifestyle more stable, if less glamorous: she put in the closet her wardrobe of high-fashion stage costumes and gowns and took a job as a waitress, singing for diners at the end of her weekend shifts and hiring a vocal coach, in the meantime, to help keep her voice in shape—just in case some other shot at the spotlight came her way.
It was sheer chance that Ethel Harper found her way to Italy. One afternoon in 1954, she ran into an agent, Sam Gordon, walking down Broadway, “and out of a blue sky he asked me if I wanted to go to Europe.” Harper said yes, and two weeks later she was on the S. S. Homeland, bound for Italy, the female lead in the Negro Follies, a musical troupe of twenty-five singers and dancers. For two years she performed overseas, first with the Follies company, and then as her own solo act.
All along, for all her successes, one nagging thought dogged her: she knew she’d abandoned the classroom—and, she was sure, her true calling—for a path she deep down thought superficial and selfish. Harper had a passion for the theatre, and surely her voice could bring people joy; but her connection with children, she thought, was a gift straight from God, and she knew she’d cast that gift aside, abandoned the path the world had laid out for her. She could have returned to Birmingham to teach, but she’d fallen in love with New York, and she didn’t have the credentials to teach in New York schools. Still, every job she took out of the classroom—whether waiting tables or going on tour—brought back a familiar wave of anxiety. “I suppose it might be classified an attack of conscience,” she wrote: “I was fully aware of the fact that I should have remained in the teaching profession.”
It would take some time, but eventually she’d return to her original path. Midway through her memoir she interrupts the flow of chronology with this parenthetical aside: “I pledge my future,” she promises, “to the youth of today, because in their hands lies the heart of tomorrow’s world. I am deeply proud of the fact,” she adds, “that I did not stray too far from my chartered course; that of serving the youth.”
Harper arrived back in the U. S. with no clear plan for the future. But, once again, a chance encounter opened up a new and utterly unexpected chapter of her career.
She’d only been back in New York for two days when she ran into an old friend and mentor from the Hot Chocolates days, Edith Wilson, who was passing through town en route to an engagement. Wilson was a seasoned veteran of the stage, a blues and vaudeville singer and actress, a recording artist and radio star; she’d cut her first record, with Johnny Dunn’s Original Jazz Hounds, in 1921, she’d toured much of the globe and sung in Broadway revues and road shows. She was “one of the girls,” Harper wrote, “who went to Europe along with Josephine Baker and made quite a name of herself in the theatre, but decided after many years in the show business to cast her lot with the Quaker Oats Company.” Now Wilson was playing the role she’d keep for nearly two decades, a role she thought was perfect, too, for Harper.
That role was Aunt Jemima.
For decades, Quaker Oats had hired black women to play the part of Jemima, the popular pancake box mascot: in 1893 Nancy Green, a former slave, had made her debut in the role at the World’s Columbian Expedition in Chicago. Green and her successors traveled the country, making and selling pancakes, singing old spirituals and the latest vaudeville tunes, and speaking to children and housewives; they dressed in the mythic garb of the plantation “mammy”—red-and-white checked hoopskirt, apron, and headrag—and announced their arrival, wherever they went, with Jemima’s trademark catchphrase: “I’s in town, honey!”
When she ran into Ethel Harper in New York, Wilson was en route to a Jemima promotion in Norwalk, Connecticut, and she convinced Harper to come along. Wilson had been one of the company’s most successful Jemimas, and she’d mentioned to job to Harper more than once before: as an educator and an entertainer, she’d said, Harper was ideally suited to the work. On previous occasions, Harper hadn’t paid much attention to Wilson’s pitch: but now, she wrote, “I was out of a job. This time I listened with an interested ear.”
Wilson outlined Jemima’s duties for Harper, took her shopping, bought her some clothes, and finally introduced her to the Quaker management. Harper watched Wilson in the role, and then she auditioned herself. She got the job.
But, Harper wrote, “There was one aspect which had me in a quandary—the Aunt Jemima costume. First, I had quite an investment in glamourous costumes; and second, I had some inhibitions about wearing a bandana on my head, which gave me quite a bit of uneasiness. This was due to the general attitude of my race toward the character of Aunt Jemima.” By the time Harper took the role, the Jemima character had been blasted by civil rights groups for the stereotypes it helped entrench in the popular imagination. Jemima’s history as an icon had been marked by a host of plantation-era clichés, by cartoonish dialect (“Here’s a Temptilatin’ Lunch Chilluns Love,” a typical ad proclaimed), and by plenty of romanticized Old South nostalgia; the character, critics complained, was demeaning, degrading, and essentially unredeemable.
Harper, meanwhile, was a woman who would come to take pride in both her work as Jemima and her work for civil rights. In the 1960s and ‘70s she’d defend Quaker Oats and Jemima against their detractors: the Quaker Jemima, she contended, transcended the clichés (in large part, indeed, thanks to Edith Wilson’s and her own performances). Living Jemimas like Harper addressed service organizations and civic clubs and raised many thousands of charity dollars. They did good work, Harper believed, and they could be played with dignity. Harper herself was glamourous, intelligent, and strong-willed, a woman of regal bearing; it’s impossible to imagine her “Jemima” as inarticulate and subservient.
Harper took the job clear-eyed about its challenges. “With the initial excitement over,” she wrote, “and my contract signed, I had to now get down to the business of conditioning my thoughts and my heart to give to this job the necessary dignity and interpretation of which I first could be proud— and, hopefully—those members of my race who had qualms about anyone who played this character could also be proud. This was not easy but, thank God, I was able to do just this with His help.”
Exactly how Harper pulled this off would “clearly be depicted,” she wrote, “in the following chapter” of her memoir. But there’s one problem: that next chapter is missing. I’ve seen only one copy of the book, the copy housed in the archive of the Morristown library, and its pages jump from 85 to 90, with all but two brief paragraphs of the promised chapter omitted. Whether all copies of the book lack these pages, or whether it’s a sad glitch in the one copy I’ve seen, I don’t know. But for now this intriguing and important piece of Harper’s story—and of Aunt Jemima’s—is lost.
Luckily the later pages of Harper’s book do include some descriptions of her day-to-day work as Jemima. “Aunt Jemima’s activities,” Harper explained, “centered around the following: singing, appearing on radio and television, in-person appearances in schools, homes for the aged and mentally retarded, working various county fairs, and serving on their panels of judges, for various competitions.” As Jemima, Harper worked with the Lions, Kiwanis, and Rotary clubs and other civic organizations. She spoke to school children about nutrition and manners. And everywhere she went, she did what she’d always done, albeit now as Jemima: she sang. (On some occasions, she performed duets with a white actor who portrayed another grocery aisle icon, the Quaker Oats man.) For the illustrators who depicted Aunt Jemima on boxes of pancake mix, in advertisements, and elsewhere, Harper served as model. To children—who had seen her face on their breakfast tables, at the supermarket, in magazines, and on TV—Harper (whose real name, of course, the children never knew) was a full-fledged celebrity. They wrote her letters, and Harper—who still considered her rapport with children her greatest, most important gift—took pride in writing each child back by hand. She’d include a glossy photo signed, with love: “Aunt Jemima.”
Harper kept a strenuous schedule as Jemima. A few times a year she appeared at large-scale promotional events lasting up to six days, events designed to showcase a range of products by Quaker and other companies. Every time she was a star. On the first day of these promotions, she wrote, “Aunt Jemima would reign supreme. The day was declared Pancake Day and much excitement ensued.” Jemima’s arrival in a new town was hyped in advance, and locals took part in a contest to guess her precise means of transportation to their community. Jemima’s entrances were dramatic affairs, and her mode of arrival was different each time: she might come in a helicopter or riding a fire engine, might arrive by sea plane, by train, or by motor scooter. “The weirdest of all,” she wrote, “was being sealed in a cardboard box and carted by American Express. After arrival,” wherever she went, “there was a huge parade during which Aunt Jemima was welcomed by the Mayor and presented with the key to the city.”
An aside: searching the internet for more about Harper, I came across a fascinating blog post—written, years later, by one of the children who’d seen her perform, all those years ago.
Randy Bowles was a third-grader in Yakima, Washington, when Ethel Harper paid a visit to his all-white elementary school. The experience made a lasting impression on him, and in 2015—more than half a century later—he described the encounter in a detailed, illuminating, and heartfelt essay. He remembered that Harper—whose real name he learned much later—appeared as a celebrity, larger than life: a “remarkable woman” who took the schoolhouse stage “to thunderous applause” and “had us in the palm of her hand in no time, with her sweet, gentle, wise ways…. Obviously,” he’d later come to understand, “Aunt Jemima’s character was based on the racist stereotype of the docile, always-smiling ‘mammy.’ However, I didn’t see that at the time. I was only eight. What I perceived was an amazing human being.”
The complexity and contradiction of the Jemima legacy—and of Ethel Harper herself—was something Bowles only discovered as an adult. “Although Ms. Harper was a college graduate who had been a school teacher as well as a singer and entertainer, and had appeared on the Broadway stage, she was not dressed as a professional person for our visit. She was dressed as a plantation cook, wearing a red scarf and white apron. I recall she talked about eating a good breakfast, about always being good students, about displaying good manners, and minding our parents. I believe she sang a song or two.” After the performance, children were allowed to speak to Harper’s Jemima; and “I remember very clearly, how she gave me a big hug. I was so happy. I truly felt like she loved me—a little boy whom she had never before cast eyes on.” Bowles never got over it.
Just what, Randy Bowles later wondered, was the purpose behind Aunt Jemima’s visit to Yakima? “Was it an assembly meant to help us learn about nutrition? Was it intended to show us a ‘real black person’?” Whatever it was, what stuck with him always was an awe for this woman, an awe that all the contradictions only made more powerful. “I wish Ethel Ernestine Harper were alive today,” his essay concludes, “so I could thank her for bringing her message of love to Yakima, all the way back in 1957. It was a sincere message I took to heart. But I’m very sorry she had to appear as a mammy. I guess, had she been dressed like our principal, or like our teacher, there would have been no assembly.”
Ethel Harper finally settled in Morristown, New Jersey, where she became a leading contributor to civic life. She retired from the stage but drew from her lifetime of experience to affect change in a multitude of arenas. “As long as God has given me a voice,” she wrote in 1970, “I’ll use it to make a better world.”
Whoever Aunt Jemima might have been, Ethel Harper was a powerful personality, dignified, forward-thinking, and creative, opinionated and articulate. As Aunt Jemima, she’d preached a gospel of good nutrition, and the subject remained one of her concerns; she continued to present lectures on nutrition to groups of all ages. But in her retirement from performance she took on a number of responsibilities and concerns. She chaired the education committee of the local NAACP branch and the civil rights committee of the local League of Women Voters. For more than a decade she served as a field director to the Girl Scouts, the first black woman to serve locally in such a role. She re-entered the classroom at last—not as Jemima but as Ethel Harper, herself—teaching in public and parochial schools and in adult education programs. She developed and for a decade taught the county’s first curriculum in black history. And she coupled her service to the youth with an equal drive to serve the elderly: at sixty-nine, she became director of entertainment and outreach for Morris County senior citizens, and she served on the state’s advisory commission on aging. She delivered for Meals on Wheels and volunteered at area hospitals, and she conceived and moderated a topical talk radio show, “Youth Speaks Out; Age Speaks Out; Are You Listening?”
A few months before she died, she chartered out her achievements on a pie chart, the sections of her life arranged chronologically into slices spanning the years 1903 to 1978: “The Pie of My Life,” she called it, and it’s clear she took pride in each section. The final slice she labeled “Open for what lies ahead,” and in the space inside it she wrote just this: “Plan for future: Return to theatre as a monologist.”
Ethel Harper died in 1979. She left behind no spouse and no children of her own. She didn’t live to launch that theatrical return, but her legacy—particularly in the Morris County she’d made her home—was large. Newspapers around the country carried her obituary, all of them emphasizing in their headlines her career as Aunt Jemima. Most of the stories referenced also her work on Broadway and with the Ginger Snaps. None made mention of her role in Sun Ra’s career, and outside a reference to the Girl Scouts, few papers beyond New Jersey acknowledged her wide-ranging civic, social, and educational work.
Ethel Harper, meanwhile, had left behind a few characteristic parting instructions. “My final request,” she’d written in her will, “is that no one shall be overly burdened in my behalf.” Then, too, there was this: “I wish to be remembered for whatever good I have done; for whatever service I have rendered along the way.”
Notes & Further Reading:
All quotes from Ethel Harper, unless otherwise indicated, come from her self-published memoir, published in 1970 and housed among the Ethel Ernestine Harper Papers at the North Jersey History and Genealogy Center at the Morristown and Morris Township Library in Morristown, New Jersey. Click here to see the finding aid, which includes its own brief bio of Harper.
For a more detailed overview of the Ginger Snaps, click here.
Much has been written about Aunt Jemima’s complicated legacy. Michele Norris, in 2010’s The Grace of Silence, addresses her own grandmother’s career as a traveling Jemima (and Birmingham readers, by the way, will take special interest also in this book’s look into some of our city’s forgotten history). For more on Jemima, check out the definitive Slave in a Box: The Strange Career of Aunt Jemima, by M. M. Manring (1998).